Prompted, I suppose, by some recollection of Woolston's opinion, that the miracles of Jesus Christ would have been better worthy of attention, and more likely to be credited by posterity, if they had been performed on royal or notable public characters, or in their presence, I felt curious to know if any one had been determined to guard against a similar error. I was told that there had been; and for a time every thing went on well. This sage's doctrine and pretensions were rapidly propagated within certain limits of space and time. But alas! while even in his lifetime the zeal of some of the royal or noble converts caused the doctrine to be regarded with considerable suspicion among the rival great, to whom the fame of the miracles was known only by hearsay, its early success proved an insurmountable objection in a few generations; for several learned infidels showed to the satisfaction of the entire community, that the pretended revelation could have been nothing else than a conspiracy of crafty statesmen for political purposes. It was sagely remarked, that it was not wonderful that a doctrine had been believed, and had rapidly diffused itself, which had all the prestige of rank, and power, and statesmanship in its favor; that if, indeed, it had appeared amongst the poor and ignorant portion of mankind, and the had been witnessed by such as from their situation were rather likely to be persecuted by the great and powerful than to be favored by them; and lastly, if the pretended revelation had vanquished such resistance instead of being suspiciously allied with it, something more might be said in its behalf; but as it was, the whole thing was evidently—a lie.
"Really," said I, "it seems a more difficult thing for God to make known his will to mankind than I had supposed."
"It is," said he, "on those conditions to which his wisdom for man's own sake has restricted him, and apart from which condition I have already stated that a revelation would be worthless. It is a far more difficult matter than those who have not reflected upon the subject would suppose, and you would have more reason to say so still, if you knew, as I do, how ludicrously, as well as how utterly, many other attempts have failed."
He then amused me with an account of a sage, who, seeing the ill consequences which had followed from the very local or limited character of miracles (when a few generations had passed by), resolved to remedy this by a series of wonders so stupendous and magnificent, that the very echo of them, as it were, should reverberate through the hollow of future ages, and so impress all tradition as to render them independent of the voice of individual historians. He accordingly passed to the very extreme limit (if he did not go beyond it) by which a miracle is necessarily restricted,— that of not disturbing general laws. He succeeded perfectly in the place in which these phenomena were witnessed; though, as there were multitudes who knew nothing of the operator, but were only conscious that nature was playing some strange pranks, no connection was established in their minds between the doctrine and the miracles. But the consequences in the future were the direct contrary of what the sanguine philosopher had contemplated. If the impression of those who saw these splendid wonders could have been prolonged, all had been well; but so far from the report of them conciliating the regard of posterity, their very grandeur and vastness were the principal arguments against them, and condemned them to universal rejection. Who could believe, men said, that phenomena so strange and so portentous—not only so different from, and so contrary to, the uniform course of nature, but so much beyond the limited purpose which must have been contemplated by a truly miraculous interposition—had ever happened? If they had been single events, very transient and local disturbances of the laws of nature for a high object, the case, they candidly avowed, would have been wholly different; but such wholesale infractions of the fixed laws of the universe were at once to be summarily rejected. They were unquestionably the offspring of an age of fable and superstition.
It did not fare much better with another miracle-monger of the same species. In one community, which he had engaged to instruct in the mysteries of his revelation, the wonders he wrought extended to such large classes of phenomena, and for a time were so constant, that they ceased to be miracles at all. As he could not add ubiquity to his other attributes, few attached any importance to his declaration that he was the author of such vast and distant operations, and fewer absolutely believed him. Moreover, men became accustomed to phenomena which they daily witnessed; for such, it seems, is the constitution of human nature in any world, that things cease to be wonderful when they cease to be novel. Were it otherwise, men would be always wondering; for no miracles are more wonderful than the phenomena of every day in every part of the universe. Not a few wise men, therefore, in this community, succeeded in giving a perfectly plausible account of these wholesale infractions of the uniformity of nature. Nature, it was said, was unquestionably uniform, but only in the several larger portions of her operations; that within certain cycles she varied her operations, as was clearly seen in the introduction of new races, and so forth; that the generation which had just witnessed such departures from what seemed the established order of things were doubtless living at an epoch in which the huge evolution of the universe was about to exhibit one of these new phases, and that the series of sequences to which they were just becoming accustomed would afterwards continue uniform for a number of ages; that such things were no miracles, but merely indicated that nature was, within certain limits, only variably uniform, though she was also, within certain limits, uniformly invariable. After this very clear deliverance of philosophy, few people troubled themselves about the claims of this seer, and were so fast getting accustomed to the new uniformity, that it seemed highly probable that the very next generation, or at most the second, would begin to prate in the old style about the invariable uniformity of nature, and to treat all the ancient order of things which their progenitors had seen changed as a lying fable of those remote ages. Enraged at such an unexpected result of his operations, the projector changed his plan, and broke in upon nature with such a startling explosion of single miracles, that there could be no longer any doubt that nature was neither 'variably uniform' nor 'uniformly invariable': the only question was, whether nature was not 'uniformly variable.' He set the sun spinning through the heavens at such a rate, or rather at such a jaunty pace, that no one knew when to expect either light or darkness; men now froze with cold, and now melted with heat; the seasons seemed playing one grand masquerade; the longest day and the shortest day, and no day at all, succeeded one another in rapid succession, and the whole universe seemed threatened with ruin and desolation. Now, he thought, was the time to put an end to all this strange disorder, and avow himself the great agent in all these marvels! But he found, to his chagrin, that, so far from having convinced men of the being and attributes of God, and of the truth of the revelation which he had brought them, they were never less disposed to listen to any such story; and, in fact, that the very few whose terror had left them at all in possession of their senses, had become perfectly convinced that the universe was under the dominion of Chance; and that the only orthodox belief in such a world was stark Atheism. As there will always be men who will speculate upon chance itself, there were not wanting philosophers who concocted admirable theories of all this disorder, but not one of them dreamed of the true. They all agreed, however, that the state of things admitted of no remedy from any gods, celestial or infernal; for if a divine artificer had existed, they said, it could not have occurred. And thus the miracles which were designed by this great man to convince the world of a God, served for a demonstration that there was and could be none! They equally served also to stifle the sage's claims to be considered God's messenger, for, unhappily exhorting a large crowd to believe that he was the cause of all the misery and terror which they had suffered, they were so exasperated that they took summary vengeance on him: upon which the sun resumed his wonted quiet pace again through the heavens, and every thing fell into the old harmonious jogtrot of uniformity. Philosophers who lived at a distance from the scene of the prophet's exit quietly adjusted their old theory to the new phenomena, and showed most conclusively that the whole train of things had been just what must necessarily have been, and could not but have happened, without the most serious consequences; while those who lived near to the scene aforesaid, and were privy to the circumstances, speculated upon the curious coincidence between the impostor's death and the return of nature to her order. It was well, they said, that such things did not happen often, or they could not fail to give rise to some superstitious notions as to some law of causation between ignorant fanaticism and the sublimest phenomena of the universe.
I asked my visitor how it fared with the many who have objected to the clearness and force of prophecy, and who have not scrupled to assert, that, if prophecies had been given, they would have been given in such a shape as would have made their claims more plain, and their fulfilment more incontrovertible. "Were there none who relied on this mode of demonstrating the reality of a divine revelation, and manifesting their claims to be regarded as an embassy from heaven?"
"Many," he replied, "so many that it were tedious to detail them. But you are quite mistaken if you suppose it possible that even God can employ any moral methods which man cannot evade; how much less the fools who think they can improve upon his! The wisdom of God," said he, with a melancholy smile, "is no match for the ingenuity of man. As to your present question, you know there have been persons who have continually complained in your world that prophecy is so obscure that the event cannot be certainly known to have been referred to by it, or else so plain that, ipso facto, it proves that the prediction must have been composed after the event. Now it was precisely in attempting the juste milieu between these extremes that our prophetical speculators wrecked themselves. Men always had it to say that their prophecies had been either too plain or too obscure; or, if very plain, and yet as plainly written before the event, that their very plainness had insured their own accomplishment by prompting to the very actions and conduct they so clearly indicated!"
"I can easily conceive that," I answered. "But now for another problem. Not a few of our older infidels complained of the revelation in the Bible on the score that the maxims of conduct which it delivers are too general to be of any use, because the application of them is still left to be adjusted by a reference to particular circumstances; and that, if a revelation were framed, it ought to take in all the limitations of action, and furnish, in fact, a complete system of casuistry; otherwise it would be of no avail. Were there none who attempted this task?"
"Five-and-twenty men," he answered, "who were destined to be a torment to one another, were instructed to compile such a system of rules, and publish them for the benefit of a certain community as an infallible rule of life."
"And have they completed it?"